Forced to leave fascist Germany in 1933, Siegfried Kracauer (1889-1966) began a period of exile that would last the rest of his life. It was thus in Paris and then, after 1941, in New York that he would write the works for which he is known in the Anglo-American realm: a "social biography" of Jacques Offenbach (Orpheus in Paris, 1937), a study of Weimar film (From Caligari to Hitler, 1947), an aesthetics of cinema (Theory of Film, 1960) and a meditation on the philosophy of history (History: The Last Things before the Last, 1969). What Kracauer abandoned in Frankfurt and Berlin was not only his native language but also a career as one of the major cultural critics of the Weimar Republic. Trained as both an architect and a sociologist, in the mid-1920s Kracauer became one of the editors of the feuilleton (arts and culture) section of the important, left-liberal Frankfurter Zeitung, a paper in which he eventually published nearly two thousand articles on a remarkably wide range of subjects. While many of these were more or less incidental journalistic pieces, others, such as "Photography," were sustained philosophical reflections. It was in these pages that Kracauer effectively pioneered the genre of sociological film criticism, undertook a pathbreaking series of analyses of the new "employee-class" (collected in 1930 in a book entitled Die Angestellten), and published major essays on Kafka, Benjamin, Weber, Scheler, the Buber-Rosenzweig translation of the Bible, the genre of biography, to name just a few. Together with his friends Adorno, Benjamin, and Bloch, whose work he published regularly in the feuilleton section, Kracauer also wrote philosophical and sociological analyses of daily-life phenomena in the tradition of his teacher Georg Simmel. In these quotidian micrologies focusing, for example, on the architecture of cinema pal- aces, unemployment offices and arcades, on travel and dance troupes, best-sellers and boredom, on neon-light displays and mass sports events, Kracauer developed a genre motivated by the following programmatic insight: "One must rid oneself of the delusion that it is the major events which have the most decisive influence on people. They are much more deeply and continuously influenced by the tiny catastrophes which make up daily life." The publication in translation of a collection of these essays from the Weimar period entitled The Mass Ornament will finally make available this important and until recently largely unknown facet of Kracauer’s work.

. . . Memory encompasses neither the entire spatial appearance nor the entire temporal course of an event. Compared to photography memory’s records are full of gaps. The fact that the grandmother was at one time involved in a nasty story that is being recounted time and again because one really doesn’t like to talk about it-this doesn’t mean much from the photographer’s perspective. He knows the first little wrinkles on her face and has noted every date. Memory does not pay much attention to dates; it skips years or stretches temporal distance. The selection of traits that it assembles must strike the photographer as arbitrary. The selection may have been made this way rather than another because disposition and purposes required the repression, falsification, and emphasis of certain parts of the object; a virtually endless number of reasons determines the remains to be filtered. No matter which scenes a person remembers, they all mean something that is relevant to him or her without his or her necessarily knowing what they mean. Memories are retained because of their significance for that person. Thus they are organized according to a principle that is essentially different from the organizing principle of photography. Photography grasps what is given as a spatial (or temporal) continuum; memory-images retain what is given only insofar as it has significance. Since what is significant is not reducible to either merely spatial or merely temporal terms, memory-images are at odds with photographic representation. From the latter’s perspective, memory-images appear to be fragments but only because photography does not encompass the meaning to which they refer and in relation to which they cease to be fragments. Similarly, from the perspective of memory, photography appears as a jumble that consists partly of garbage.

The meaning of memory-images is linked to their truth content. As long as they are embedded in the uncontrolled life of the drives they are inhabited by a demonic ambiguity; they are opaque like frosted glass that hardly a ray of light can penetrate. Their transparency increases to the extent that insights thin out the vegetation of the soul and limit the compulsion of nature. Truth can only be found by a liberated consciousness that assesses the demonic nature of the drives. The traits that consciousness recollects stand in a relationship to what has been perceived as true, the latter being either manifest in these traits or shut out by them. The image in which these traits are to be found is distinguished from all other memory-images, for unlike the latter it preserves not a multitude of opaque recollections but instead elements that touch upon what has been recognized as true. All memory-images are bound to be reduced to this type of image, which may rightly be called the last image, since in it alone does the unforgettable persevere. The last image of a person is that per- son’s actual "history." In this history, all characteristics and determinations that do not relate in a significant sense to the truth intended by a liberated consciousness drop out. How a person represents this history does not depend purely on his or her natural constitution nor on the pseudo-coherence of his or her individuality; thus only fragments of these assets are included in his or her history. This history is like a monogram that condenses the name into a single graphic figure that is meaningful as an ornament. Eckart’s monogram is fidelity.* Great historical figures survive in legends that, however naive they may be, strive to preserve their actual history. In authentic fairy tales, the imagination has intuitively deposited typical monograms. In a photograph a person’s history is buried as if under a layer of snow…

* The German mythological hero, faithful protector, and counselor Eckart warns the Nibelungen at the border of the Rüdegers Mark of the threatening Hunn danger. Kracauer here plays on the association of Eckart and fidelity as manifest in Ludwig Tieck’s 1799 fable "Tannenhauser and the Faithful Eckart" and Goethe’s 1811 text entitled "The Faithful Eckart."